Christian feminism is an aspect of feminist theology which seeks to advance and understand the equality of men and women morally, socially, spiritually, and in leadership from a Christian perspective. Christian feminists argue that contributions by women in that direction are necessary for a complete understanding of Christianity.[1] Christian feminists believe that God does not discriminate on the basis of biologically-determined characteristics such as sex and race.[2] Their major issues include the ordination of women, male dominance in Christian marriage, recognition of equal spiritual and moral abilities, reproductive rights, and the search for a feminine or gender-transcendent divine.[3][4][5][6] Christian feminists often draw on the teachings of other religions and ideologies in addition to biblical evidence.[7]

The term Christian egalitarianism is often preferred by those advocating gender equality and equity among Christians who do not wish to associate themselves with the feminist movement.[8]

Some Christian feminists believe that the principle of egalitarianism was present in the teachings of Jesus and the early Christian movements, but this is a highly contested view. These interpretations of Christian origins have been criticized for "anachronistically projecting contemporary ideals back into the first century."[9] In the Middle AgesJulian of Norwich and Hildegard of Bingen explored the idea of a divine power with both masculine and feminine aspects.[10][11] Feminist works from the fifteenth to seventeenth centuries addressed objections to women learning, teaching and preaching in a religious context.[12] One such proto-feminist was Anne Hutchinson who was cast out of the Puritan colony of Massachusetts for teaching on the dignity and rights of women.[13]

Understanding whether women are spiritually deficient to men partly hinges on whether women are equipped spiritually with discernment to teach. The following passages also relate to whether women are inherently spiritually discerning as men:

Galatians 3:28. "There is neither…male nor female for all are one in Christ Jesus."

Genesis 2:20. The word translated "help" or "helper" is the same Hebrew word, "ēzer," which the Old Testament uses more than 17 times to describe the kind of help that God brings to His people in times of need; e.g., "Thou art my help (ēzer) and my deliverer," and "My help (ēzer) comes from the Lord." Never once in all these references is the word used to indicate subordination or servitude to another human being.[20]

Conservative religious groups are often at philosophical odds with many feminist and liberal religious groups over abortion and the use of birth control. Scholars like sociologist Flann Campbell have argued that conservative religious denominations tend to restrict male and female sexuality[21][22][23] by prohibiting or limiting birth control use,[24] and condemning abortion as sinfulmurder.[25][26] Some Christian feminists (like Teresa Forcades) contend that a woman's "right to control her pregnancy is bounded by considerations of her own well-being" and that restricted access to birth control and abortion disrespect her God-given free will.[27]

Some Christian feminists believe that gender equality within the church cannot be achieved without rethinking the portrayal and understanding of God as a masculine being.[30] The theological concept of Sophia, usually seen as replacing the Holy Spirit in the Trinity, is often used to fulfill this desire for symbols which reflect women's religious experiences. How Sophia is configured is not static, but usually filled with emotions and individual expression.[31] For some Christian feminists, the Sophia concept is found in a search for women who reflect contemporary feminist ideals in both the Old and New Testament. Some figures used for this purpose include the Virgin Mary, Mary Magdalene,[32]Eve,[33] and Esther.[34] Others see God as entirely gender-transcendent. [35] or focus on the feminine aspects of God and Jesus. [36] Some Christian feminists use and promote gender neutral and/or feminine language and imagery to describe God and/or Christ. The United Church of Christ describes its New Century Hymnal, published in 1995, as "the only hymnal released by a Christian church that honors in equal measure both male and female images of God." [37]